Broken lines run through many animist and polytheist religions. In some places, those lines are fairly stark. In others, the division between what was and where we are is sometimes bridged by practices and beliefs based in the old ways. At least for Americans, most of us are completely divorced from even the lived folk ways and folklore that remained with pir Ancestors due to successive generations assimilating, by force or choice, into monotheist and then US culture. We lost connections to where our Ancestors came from, their language, and their ways along with it.

I was never taught any folklore or folkways from Germany, England, Ireland from our family. No songs, no stories, no practices, and only a few recipes collected from family members. I was taught a smattering of German words. There was nothing left by the time I was being raised. I was raised a Catholic, which at least taught me virtues of regular prayer, piety, an appreciation of the Ancestors that came before me, and an appreciation of ritual. Still, by the time I was being raised every vestige of any animist or polytheist inkling had been wiped out of my family.

So, when I felt the call from my Gods, I did what anyone would do in this situation: I read about Them. As I read about Them and learned how to make offerings, and what kind of offerings specific Gods might like, I started to do prayers, to make offerings, and learned how to divine so I could better understand Them. I had to reforge links with the Gods, Ancestors, and vaettir through trial and error. Only after a few years of being a Northern Tradition and Heathen did I finally have an Elder to look up to, ask questions, and seek guidance from, and it dramatically changed my life. She had done the same in her own turn before me, and I benefited from that. There was so much I was able to grasp and explore because I had help in filtering things through a sift of experience, someone with the ability to separate ice cream from bullshit. It helped me to grow in the religion, and it helped me to better understand myself, the Holy Powers, and my place in things. While we are having to work with a broken lineage to our ancient, polytheist past, having Elders and co-religionists to rely on now helps to ease the burden of the journey.

I do not believe we would struggle as much in terms of basic dialogue, understanding, walking these paths, or learning about and from our Holy Powers if our lineages were still intact. What is facing many animist and polytheist religions now is how to navigate these lines of separation.

I see these as issues that directly relate to most polytheisms having broken lineages, and being actively addressed now:

A basic lack of familiarity with the Gods, Ancestors, and vaettir of a given tradition. Not everyone needs to know every God or Goddess, but there are more than a few Gods who often get short shrift when, because of cosmological function, community function, or relationship with everyday life, They ought to be better known. For instance, Gerda.

A basic lack of familiarity, understanding of, and engagement with religious protocol. Things like the implications of the guest/host relationship factor really big into polytheist religion, and it ought to have more of an impact on how we frame our relationships given how these ideas influenced and continue to influence, when they are known, the lives of those who engage in reciprocity and guest/host relations in a way that is respectful to both and upholding of reciprocity between them.

A basic lack of familiarity with ritual purity. These don’t have to be elaborate. These can be simple things, like washing the hands and face before offerings, or taking a shower before holy day celebrations.

A basic lack of piety. The very bedrock of how we engage with our Gods, Ancestors, and vaettir need not be all bowed heads and uttering long prayers, though for some that may be the expectation and it is on the worshiper to fulfill it. A basic lack of piety means that even reverence at a shrine is not tended to. Things like the offering cups are cleaned on a regular basis, or you don’t just offer when you want something; you maintain a good relationship with a God, Ancestors, or vaettir. It would be like inviting Grandma over, not having cleaned or even prepared a meal for her after not seeing for a year to hit her up for cash.

A basic lack of understanding core principles of a polytheist path, such as the aforementioned reciprocity, guest rights/host rights, where one’s place is cosmologically and in relationship with the Holy Powers.

There’s so much more, but on a baseline we would have these things taught to us and modeled for us as a matter of course as part of being in polytheist societies.

Since our Ancestors did not stay the course, whether by sword, torture, starvation, and/or their choice of conversion, we can only speculate so far as to what they would have done.

Reconstructing and reviving the animist/polytheist religions requires us to do what we can as we can to revive, reconstruct, and/or revitalize the religions and cultures we are engaged in with the help and/or direction of the Gods, Ancestors, and/or vaettir. Where there are unbridgeable gaps in knowledge, we ask Them to help us fill in the holes, to create a whole, healthy religion and spiritual understanding in which They are tightly wound. There are several factors worth thinking on in how we reconstruct, revitalize, and/or renew these religions. A good overview of this, written by Caer, and exploring the ideas of antiquity and modernity in the context of these conversations can be found here. One of the major factors being considered by a lot of folks is on modernity, and whether it is a help or hindrance to this. I am firmly of the view that modernity is a deep hindrance to understanding and embracing a polytheist worldview.

Looking at life and the world now, there is little room for my Gods. Where would I look for my Gods in modernity when so much of it is built on the bones of sacred places and their worshipers? Where would I look for my Ancestors ways’ in this world when the holy sites of the old countries these cultures hailed from (now often tourist attractions/traps) have to be fought for just so they aren’t paved over or removed? Where would I look in modernity for the vaettir when companies gleefully bulldoze 10,000 acres of old growth forest just for 100 years of unfettered limestone mining?

Modernity demands my silence in one hand and pretty looking shackles in the other. It promises to spare me from direct shackles that others bear on my behalf so that my computer can be built, the electricity runs, the Internet and all the various apparatus that keeps it afloat keep on running. It’s colonialism by other means, with all the ‘externalities’ bought and paid for with the blood, sweat, tears, misery, and lives of other people. Part of my work in service to the Gods is to sever that cycle when and wherever I can. Modernity is a poor substitute for a religious teacher.

Polytheist religion informed by ancient cultures which were based in Europe is not synonymous with modernity’s Eurocentrism. Rather than encourage such a mindset, if we were to pay close attention to our Gods, Ancestors, and vaettir, and live in better concert with Them, it would be quite a revolutionary act. It would discard the largely Eurocentric-based and upheld myth of evolution which placed Christianity, then later atheism or agnosticism at the top of the proverbial heap. It would discard the notion that animist, polytheist, and similar religions were backward, misguided, or that what was found within these religions was something better relegated to a bygone period.

Animist and polytheist religions generally embrace living with and within a world we inhabit with our Holy Powers, where their considerations are taken into account. To my mind this is part of piety and reciprocity. It is a powerful, subversive, and revolutionary thing to regard a stream, lake, piece of land, one’s home, or wherever one goes to be full of spirits, and potentially a home to the Gods and/or Ancestors in addition to the vaettir who call that place home, or ARE that place. It is no small thing to consider that the rights of such a place to be free from damage is part of the rights of the land itself as the land itself is a vaettr (spirit) and/or collection of vaettir (spirits), or it may Itself be a God or many Gods. It also demands that our religions live in the now, and not be ossified in the past, bound only to what the lore, or what archaeology can tell us. Most reconstructionists will tell you this is generally what happens in reconstruction anyhow. It’s a methodology for how to take in and work with information, rather than a religious model itself.

I had to tackle this head-on when I became a priest of Anubis. There was no temple structure. I was learning from someone outside Kemetic orders, traditions, etc., and all I had to go on was what they taught, and my ongoing spiritual work and communication with Anpu when they left my life. There’s a lot of reinventing the wheel that goes on in modern Pagan, animist and polytheist religions, at least in America, because infrastructure is so lacking, very often all we have are books to look to. If you are lucky enough to have a local community, you may have one or two folks somewhere in your wheelhouse who want to do ritual with you. If not, it’s a loner’s game.

What I do not mean to say is that infrastructure, hierarchy, etc. is the only way for polytheists to do things moving forward. Some folks simply don’t work well within such things, and that is fine. For others, belonging to a hierarchy is actually at odds with their path for religious reasons, such as a taboo, what role(s) they may serve within a community, etc.

For a lot of folks, though, there’s a deep desire to have functioning communities. Some people would like these with temples, structures, community events, festivals and celebrations, and so on. This requires some kind of hierarchy to organize and to keep going. At the very least if one is part of a polytheist religion where the heart of the culture stops and starts in the home, a hearth culture, someone needs to teach the other family members the religion, and/or help keep devotional work, offerings, and so on, on a regular basis. At the other end of the spectrum, a full-on temple could require things like dedicated temple staff who are the only ones to care for the icons of the Gods within an inner sanctum, with some staff dedicated either on a full-time, part time and/or volunteer basis to do maintenance and care for the temple. While more hearth culture forms of animism and polytheism may not require much in the way of financial support, more complex and elaborate forms like the temple complex example above, absolutely do.

Each animist and polytheist in each animist and polytheist religion will be affected by these choices, and it will affect how future generations receive and understand their religion and culture. In repairing our broken lines, we have to ask ourselves which lines we are able to repair now, which ways we accept may not be reparable, and what new lines we will make with the Gods, Ancestors, and vaettir. How these broken lines are worked with, repaired, or made new will determine what religions future generations inherit, contribute to, and pass on, or whether future generations receive a grounding in the religions to begin with.

Hey folks, I have been asked to do several presentations at this year’s ConVocation. When I know which rooms I will be presenting in, I will update this blog post. I am really, really excited for this year’s offerings that were picked.

For those who do not know, ConVocation is:

…a convention of the many mystical spiritual paths and faiths and the people that follow them who desire to teach each other and promote fellowship among all esoteric traditions.

Since 1995, this 4-day event has brought together over 100 classes and rituals presented by local instructors, internationally renowned guest speakers and authors. Along with workshops, ConVocation offers over 35 tables of merchandise in our Merchant Room, an Art Show and the largest indoor Drum Circle in the Midwest.

This year I will be putting on three workshops:

Acts of Devotion – Thursday 8:30pm – 90 minutes

Description:In this workshop and discussion we will explore ways to honor our Gods, Ancestors, and spirits. These ways can be small, such as daily prayer, offerings, everyday mindfulness, and keeping ourselves healthy and engaged in the world, to more intense ways such as learning crafts, writing books, engaging in activism, spiritual work, and making temples. Bring your own experiences to share.

Polytheism 101 – Friday 4:00pm – 90 minutes

Description:This lecture/discussion will dig into the basics of what polytheism means, and how it is lived. We will be exploring how we can use literary and archaeological resources as springboards and foundations to polytheist traditions. We will also explore what the Gods, Ancestors, and spirits are, how we relate to Them as polytheists, and how to engage Them with respect.

Encountering the Runes – Sunday 12:00pm – 90 minutes

Description:The Runes are often looked at as simply a divination tool. This workshop is about approaching the Runes as spirits in and of themselves. The workshop explores what the lore can tell us about Them, to how to interact with Them, to appropriate offerings and communication, and will delve into deeper aspects of Runework from a spirit-based approach.

So I gave this post, Atheism and Asatru, by Jön Upsal a read. Then, I sat back and thought.

He raises some interesting points, but I don’t think any polytheist is about shunning or ushering out the non-theists. Hell, I’m not even all about ushering out the atheists at this point from the Pagan community. That boat sailed a long time ago; they’re given equal, if not more standing than polytheists, and it is easy to see where many have cast their lot. I don’t and won’t agree with it, and I’ll speak against it, but there’s been a din of silence from everyone except those on the atheist or polytheist side, and those few voices from in between have been unhelpful “Let’s get together and sing kumbaya” without actually addressing issues, grievances, etc.

I will need to reread some of his points here, especially in regards to the lore. Non-belief may have been accepted, but it was not the norm to be so. I get the feeling that Hrafknell’s story has context missing or something.

I think he is right, in that our religions are orthopraxic, but I think we dismiss orthodoxy at the peril of the former losing meaning and weight without the latter.

Here’s the crux: what I think is missing from the analysis here is that these were intact cultures with room for non-believers, whereas, for our purposes, we are strictly reviving our religions, and the culture will follow after. We simply have a different demographic makeup. Americans don’t have the investment in anything like an Althing culture, Gebo is practically nonexistant as a feature of regular life here, and that is with contracts and contractual reinforcement. I think there’s room for non-believers in our culture, but there’s also a reason I don’t invite them to my Northern Tradition Working Group or Study Group. These are polytheistreligious groups. It’s a whole other story if I and my family start a permaculture-oriented community. I have dear, dear friends I would be inviting, at least one of which is agnostic/atheist. Depends on the day; sometimes he sounds like he believes in something, others not.

That’s a whole other ballgame though. The difference between a polytheist religious group, and a group like a permaculture-oriented community, is the former is strictly a religious group, and the latter is a pluralist community. Belief need not be required to be a permaculturalist, but in order to be part of the Northern Tradition Pagan community, you do need to be a polytheist of some stripe. I think that much of the talking past one another takes place right here, and this is something worth thought and exploration.